Matsya Purana — The Rite of Gifting the ‘Silver Mountain’, Shloka 6

Devanagari script

शेषं तु पूर्ववत्कुर्याद् धोमजागरणादिकम् दद्यात्ततः प्रभाते तु गुरवे रौप्यपर्वतम् //

Transliteration

śeṣaṃ tu pūrvavatkuryād dhomajāgaraṇādikam dadyāttataḥ prabhāte tu gurave raupyaparvatam //

Translation

Adapun sisanya hendaknya dilakukan seperti yang telah ditetapkan sebelumnya—seperti homa, berjaga semalam, dan laku-laku terkait. Lalu pada waktu fajar, persembahkan kepada guru sebuah ‘gunung perak’, yakni dana perak yang besar.

Word by Word

• śeṣam: the remainder/remaining rites

• tu: indeed/and

• pūrvavat: as before/as previously stated

• kuryāt: he should do/perform

• homa: fire-offering

• jāgaraṇa: night-vigil/keeping awake (as an observance)

• ādikam: and the like/other associated acts

• dadyāt: he should give

• tataḥ: thereafter/then

• prabhāte: at dawn/in the morning

• tu: and

• gurave: to the guru/teacher/priestly preceptor

• raupya: of silver/silvery

• parvatam: a mountain/heap (i.e., a large quantity).

Speaker

• Lord Matsya (in instruction to Vaivasvata Manu, within the Matsya Purana’s didactic narration)

Entities Mentioned

• Guru

Tags

• Dharma
• Vrata
• Dāna
• Homa
• Ritual Procedure

FAQs

What does this verse reveal about the creation or dissolution (Pralaya)?

This verse is not about Pralaya; it focuses on completing a prescribed rite through homa, vigil, and a concluding gift to the guru.

How does this verse relate to the duties of a King or Householder?

It frames a dharmic model of conduct: faithfully finishing rites exactly as enjoined and honoring the officiating teacher with an appropriate guru-dakṣiṇā, a key duty for householders and patrons (including kings) supporting ritual order.

What is the architectural or ritual significance mentioned here?

The ritual significance is explicit: complete the remaining components ‘as earlier’ (including homa and jāgaraṇa) and conclude with a dawn-time offering to the guru—here symbolized as a substantial silver gift (‘raupya-parvata’).